KJV: The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
YLT: the Lord is not slow in regard to the promise, as certain count slowness, but is long-suffering to us, not counselling any to be lost but all to pass on to reformation,
Darby: The Lord does not delay his promise, as some account of delay, but is longsuffering towards you, not willing that any should perish, but that all should come to repentance.
ASV: The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.
| βραδύνει | does delay |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: βραδύνω Sense: to delay, be slow. |
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| Κύριος | the Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἐπαγγελίας | promise |
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Parse: Noun, Genitive Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| βραδύτητα | slowness |
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Parse: Noun, Accusative Feminine Singular Root: βραδύτης Sense: slowness, delay. |
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| ἡγοῦνται | esteem |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ἐπιτροπεύω Sense: to lead. |
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| μακροθυμεῖ | is patient |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μακροθυμέω Sense: to be of a long spirit, not to lose heart. |
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| εἰς | toward |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| βουλόμενός | willing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| τινας | [for] any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ἀπολέσθαι | to perish |
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Parse: Verb, Aorist Infinitive Middle Root: ἀπόλλυμι Sense: to destroy. |
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| μετάνοιαν | repentance |
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Parse: Noun, Accusative Feminine Singular Root: μετάνοια Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. |
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| χωρῆσαι | to come |
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Parse: Verb, Aorist Infinitive Active Root: χωρέω Sense: to leave space (which may be filled or occupied by another), to make room, give place, yield. |
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Greek Commentary for 2 Peter 3:9
Ablative case επαγγελιας epaggelias after βραδυνει bradunei (present active indicative of βραδυνω bradunō from βραδυς bradus slow), old verb, to be slow in, to fall short of (like λειπεται σοπιας leipetai sophias in James 1:5), here and 1 Timothy 3:15 only in N.T. [source]
Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc. [source]
Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Only here and 1 Timothy 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10, “except we had lingered. ” Alford's rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time. [source]
Move on, or advance to. [source]
Reverse Greek Commentary Search for 2 Peter 3:9
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philemon 2:3; James 1:2; 2 Peter 3:9. In both senses in Hebrews. See Hebrews 10:29; Hebrews 13:7. [source]
Only here and 2 Peter 3:9. [source]
Condition of third class with εαν ean and the present active subjunctive of βραδυνω bradunō old verb, to be slow (usually intransitive), from βραδυς bradus (slow, dull, Luke 24:25), in N.T. only here and 2 Peter 3:9. [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]